The Way of Evils in the Women’s Tableegh Jama’at

INTRODUCTION

This publication, SABEELUL MUNKARAAT FI JAMAA-AATIL MUTAKASH-SHIFAAT (The Way of Evils in the Groups of Female Expressionists), is in response to the book, Sabeelus Khairaat Fi Jamaa-aatil Mutanaqqibaat (The Way of Goodness in the Groups of Females Who don the Veil) written by a senior Mufti of the Tabligh Jamaat.

The objective of the Mufti Sahib in his book is to prove that it is permissible to encourage women to emerge from their homes for the purpose of undertaking tabligh journeys to distant towns, cities and countries. Although the Mufti Sahib had set himself the task of proving the assumed validity and permissibility of the women’s wing of the Tabligh Jamaat, he has hopelessly failed to proffer even one Shar’i daleel (proof) for his claim.

While the dispute is the permissibility or impermissibility of the women’s tabligh jamaat which we have designated makshoofaat (exposed) jamaat, the entire presentation of the Mufti Sahib pertains to arguments to prove the permissibility of women emerging from their homes for their needs of life. The opponents of makshoofaat jamaat are not contesting the permissibility of women coming out from their homes to attend to necessities. The argument pertains to the mass women’s movement formed by the Tabligh Jamaat and the women’s groups organized systematically to undertake journeys.

Since there is not a single daleel in the Shariah to bolster the Mufti Sahib’s claim, he endeavours in his book to pull wool over the eyes of the unwary and ignorant by presenting the proofs for the permissibility of women emerging for their needs. But this is not the pivot of the dispute. Since all the references cited by him pertain to only emergence of women for their needs, i.e. emerging locally in their home town, and for Fardh Hajj, his entire book is an exercise in redundancy. He had failed to present Shar’i evidence to justify the ignominious blunder of drawing women out of their homes and sending them on journeys for tabligh.

After failing miserably to present even one viable Shar’i daleel to substantiate Shar’i validity for makshoofaat jamaat, the Mufti quotes the lectures and personal views of other Tabligh Jamaat Ulama. All of the votaries of the Tabligh Jamaat without a single exception have only managed to present what they construe as ‘benefits’ of makshoofaat jamaat. None of them had succeeded in presenting any Shar’i daleel which could cloak the makshoofaat jamaat with permissibility. All of them, without exception, have only presented their personal opinions and the assumed ‘benefits’ of the women undertaking hikes to distant places on tabligh excursions.

The personal opinions of the Ulama are not Shar’i dalaa-il, regardless of their seniority. The bias of the Tablighi Muftis has overshadowed their capacity of intellectual independence which is supposed to be an attribute of a Mufti. This bias has unfortunately constrained Hadhrat Mufti Mahmoodul Hasan (rahmatullah alayh) to endeavour to stifle the freedom of the Muftis of Darul Uloom Deoband’s Department of Ifta’. Thus, the honourable Mufti Mahmoodul Hasan Sahib himself states:

When any query regarding tabligh comes to the Darul Uloom then I personally answer it. I don’t give it to any other Mufti because I am unaware what answer will be given.”

This lamentable statement arising from a lamentable attitude is discussed towards the end of this book. By the fadhl of Allah Ta’ala, we have responded to all the arguments which are conspicuously spurious and sometimes specious, but the hollowness is clearly discerned by those of intelligence.

One salient similarity between the Tabligh Jamaat Ulama and the modernists zanadiqah (heretics) is that both groups argue in favour of female expression, emergence and participation in public domain activities. Both groups accept the necessity of Hijaab. The only difference in the Hijaab concepts of the two groups is that while the Tabligh Jamaat believes in the incumbency of the niqaab (face veil), the modernists reject the niqaab, but do acknowledge the imperative need for the concealment of the entire body. Besides this solitary difference, there is not much practical difference in the two groups which believe in women’s so-called ‘emancipation’ which is the Pathway for Jahannum. Any path which diverts from Siraatul Mustaqeem, is the Road to Jahannum. May Allah Ta’ala save us all from this calamity.

[By Hazrat Maulana Ahmad Sadeq Desai]

MUJLISUL ULAMA OF SOUTH AFRICA

15 Sha’baan 1436

3 June 2015

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